La conversion comme sacralisation du monde

Bosniak Identity and the Bogomil Tradition: Medieval Dualist Heretics as Desirable Ancestors of Present-Day Post-Yugoslav Muslim Slavs

“…At the beginning of his article the author clearly stated that "The conclusion will be that the notion of postsecularity is problematic in itself and that it offers no help in explaining some important features of public religions in Britain." 20 And at the end of his article he gives a very critical conclusion: "My own skepticism about concepts of the postsecular stems from their failure to throw light on some of the most pressing issues concerning religion in public life today." 21 I have to admit that the critical evaluation of the concept of postsecularism made by Beckford might be convincing; nevertheless, I will try to offer my own hypothesis, which is based mainly, although not only, on the Polish experience of dialogue between believers and non-believers.…”

“…19 He finds that the theory of secularization is based on Enlightenment philosophy, adopted as a methodological basis by the founding fathers of sociology, particularly Comte and Durkheim, and he considers this 'dominant paradigm' to have been a mistake. 20 Peter Berger is even more definite in his criticism of the theory of secularization, which asserts that modernization inevitably leads to a decline of religion. He concludes that a process of counter-secularization is going on in our times, or, at least, that secularizing and desecularizing tendencies are interacting.…”

“…Although Berger calls for researchers to make a distinction between 'religious inspiration', 'religious motivation' and 'religious rhetoric', 24 it is usually very difficult (and at times unprofitable, for various reasons) to theoretically extract the 'religious' element from these complex cultural and political 'mixtures'. José Casanova argues that some of the phenomena that demonstrate most convincingly the return of religion to the global public scene are 1) the trans- 20 Luckmann, "Transformations, " 276. 21 Pitar Bargar, "Desekularizatsiyata na sveta.…”

“…The most important supporter of this trend is Sulejman Aličković. 20 As we can see from the necessarily brief argumentation above, the idea of the Bogomilist roots of different post-Yugoslav Slavic Muslim communities is used by them to build their ethno-mythology and to prove their distinctness and age-old presence in the territories they inhabit today, which means its character is mainly political and sociocultural, while essentially not involving any need to search for the theological specificity of the Bogomil movement and/or attempt to reconstruct the Bogomils' practices.…”

“…This means being well versed in contemporary culture and its artistic and philosophical reflection, and searching for ways to engage in a meaningful dialogue. 20 Hošek enumerates the features of contemporary culture which are particularly important when considering the issue of religiosity today: "the postrationalist, post-ideological, post-traditional, post-optimistic, post-individualist and post-materialist." 21 These are aspects of contemporary culture which have to influence experiences of faith in Slavic countries and elsewhere.…”